Law Ka Lung. / The "works of the law" in the title also in Greek alphabet. / Thesis (M.Div.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 54-55). / Abstracts in English and Chinese. / Chapter Chapter 1: --- Introduction / Chapter Chapter 2: --- "The traditional intrepretation of ""works of the law""" / Chapter 2.1 --- "The interpretation of “ works of the law"" by Martin Luther" / Chapter 2.1.1 --- The doctrine of justification by faith / Chapter 2.1.2 --- "Antithesis of law and gospel, works and grace" / Chapter 2.1.3 --- The function of the law / Chapter 2.1.4 --- Works of the law by Luther / Chapter 2.2 --- "The interpretation of “ works of the law"" by Rudolf Bultmann" / Chapter 2.2.1 --- Anthropology of Paul from the view of Bultmann / Chapter 2.2.2 --- The view of law from Bultmann / Chapter 2.2.3 --- Works of the law by Bultmann / Chapter Chapter 3: --- "The new perspective interpretation of ""works of the law""" / Chapter 3.1 --- The work of E.P.Sanders inspiring James D.G.Dunn / Chapter 3.2 --- The influence of K. Stendahl / Chapter 3.3 --- The situation of Luther in the 16th century / Chapter 3.4 --- The work of F. Weber / Chapter 3.5 --- "The ""covenantal nomism"" of Judaism from the Sanders" / Chapter 3.6 --- "The interpretation of ""works of the law´حby James D.G.Dunn" / Chapter 3.7 --- The interpretation of Galatian2:16 / Chapter 3.8 --- The interpretation of Galatian 3:10-14 / Chapter 3.9 --- The interpretation of Romans 3:20;3:28 / Chapter Chapter 4: --- The response to James D.G.Dunn / Chapter 4.1 --- The response by Heikki Raisanen / Chapter 4.1.1 --- Not both noun and verb have covenant meaning / Chapter 4.1.2 --- "Not a particular attitude to the law, but the law itself" / Chapter 4.1.3 --- Too much the continuity between Judaism and Paul / Chapter 4.2 --- The response by Stephen Westerholm / Chapter 4.3 --- The response by Charles Cranfield / Chapter 4.3.1 --- Romans 3:20 is related to 1:18 not2:1 / Chapter 4.3.2 --- All human boasting not Jewish pride in Romans3:28 / Chapter Chapter 5. --- My opinion on the debate

Traditionally, Paul's phrase "under the law" has been interpreted as a reference to being under a legal/legalistic system of the law, being under the law as a guiding/restraining power, or being under the curse/condemnation of the law. Recently many scholars have avoided the condemning aspect of the law in existence under the law. Especially, James D. G. Dunn and N. T. Wright tend to reject the law’s condemning function as its “negative” function (Dunn) or to minimize it as a "secondary" element (Wright). Thus, they, emphasizing the law's constraining element, understand that with the salvation-historical assumptions they posited, Paul uses the phrase as a reference to Jewish covenantal experience under the law of Moses prior to Christ─Jews’ nationalistic misuse of the law under the law (Dunn) and Israel’s continuing curse of exile under the law (Wright). Here, despite their emphasis on eschatological elements in Paul, Dunn and Wright, from their view of covenantal nomism, emphasizing the law’s guardianship of Israel in salvation history, fail to see the just, eschatological condemning function of the law in the existence under the law apart from Christ, and thereby the forensic, eschatological aspect of freedom in Christ. In this dissertation, I investigate every occurrence of the phrase “under the law,” and develop my thesis that in his view of eschatological situation, Paul uses the phrase to refer to the universal human plight under the law's eschatological condemnation, from which Christ set us into all the eschatological blessings in Christ─sonship, freedom, and new life.

This dissertation represents a prolegomena to a new approach to the study of the Greek New Testament, with ½ó¼o[varsigma] in Romans as a test case. Chapter 1 introduces the seemingly intractable interpretive debates concerning the Mosaic Law. Chapter 2 outlines an integrative model of understanding language--systemic-functional linguistics (SFL)--that forms the foundation of this study and the central pillar for the application of that theory--corpus linguistics using the annotation database of Opentext.org project. Chapter 3 develops a number of tools on the basis of SFL and corpus linguistics as supporting pillars for text analysis. Specifically, it provides a map on what to study in a text and how to do it. Chapter 4 illustrates the methods developed in chapter 3 and introduces the reader to the discourse of Romans through the Opening (Rom 1:1-7) and Thanksgiving (Rom 1:8-17) sections. Ultimately, a more comprehensive study building upon this initial attempt at a bottom-up analysis will be needed for a full discourse commentary on Romans. Chapter 5 explores the portrait of ½ó¼o[varsigma] from the angle of patterns of lexical repetition. Different passages on ½ó¼o[varsigma] are shown to be mutually interpretive. Chapters 6 and 7 examines the functional patterns of ½ó¼o[varsigma] as the head term of a word group (without a genitive qualifier) and as a modifier respectively. The common meaning component and reference patterns for ½ó¼o[varsigma] are uncovered in the process. Chapter 8 investigates the patterns of ½ó¼o[varsigma] as modified by a genitive. It was discovered that ½ó¼o[varsigma] has different reference patterns when modified. Chapter 9 is the overall summary. This work contends that while ½ó¼o[varsigma] most often refers to the Mosaic Law, the more general reference usage of the word as an entity that prescribes standards and as a controlling principle (in Romans 7-8) shed light on the meaning and function of the Mosaic Law and on the theme of control in Romans. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and the law in Paul are very difficult to understand. However, both are important for an understanding of Pauline theology and the gospel. In the past historical critical analyses were usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this study a socio-rhetorical analysis is utilized. To start with, previous research is briefly dealt with in order obtain an overall picture of the understanding of the law in the past. From this overview more than ten problem areas are identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and multi-disciplinary method developed by Vernon Robbins, which sees the text as having various textures. In this research the method is utilized with some modifications. In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is determined as deliberative rhetoric. From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of inner texture repetitive-progressive texture, opening-middle-closing texture, and argumentative texture are discussed. Here an enthymemic analysis is used in order to chart Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy, which is an important tool for argumentation, and that the present tense in Rom. 7:14-25 functions as part of a combination of autobiographical-typical-rhetorical features for the purpose of argumentation. In the analysis of intertexture the scriptural intertexture is investigated: recitation with omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage. The final analysis is an investigation of the theological texture. Here salvation history and the covenant of God are first dealt with in order to get to grips with Paul's theological world. Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or "rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7 Paul elaborates the relationship between believers and the law, and the function of the law in relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin, and vividly indicates the function of the law using his own experience. / AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke probleme. Hier word van In sosio-retoriese benadering gebruik gemaak. Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings. Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem dat Romeine as deliberatiewe retoriek beskou moet word. In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6 as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word. In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks- Romeinse huwelik vertoon. Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle, soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die funksie van die wet met behulp van sy eie ervaring uitbeeld.

This study investigates the meaning of Paul's expression 'works of the law' ( tpycx vOμou) • A survey of representative scholars regarding Paul's attitude toward the Mosaic law demonstrates that confusion over this issue continues as a difficulty in Pauline studies. It is suggested that ascertaining the meaning of this expression will help alleviate that confusion. This study indicates that Paul's use of tpyov is ethically neutral: 'work' itself is neither positive nor negative for Paul. The ethical orientation of a given 'work' is determined by the descriptors Paul attaches to it. Paul speaks positively and negatively about the law itself, yet only negative descriptors are used with tpycxvOμou. This gives significant direction for the interpretation of 'works of the law.' The historical backgrounds of Galatians and Romans support this negative orientation for tpycx vOμou. These letters were written to confront separate crisis situations in different churches. Yet they share common situational elements. Paul was faced in both churches with a form of 'judaizing' opposition that insisted that Gentile converts become 'practical Jews' in order to 'complete' the Abrahamic covenant through the Mosaic. Paul addresses this threat to these churches by means of epistolographical and rhetorical mechanisms. He uses these persuasive communication devices powerfully, insisting that these converts recognize what it means to be 'in Christ,' and what it means and does not mean to be 'Jewish.' 'Works of the law' are not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the law' does not provide any claim upon God. One does not have to become a 'practical Jew' to have a right relationship to God, and a Jew has no redemptive status before God on the basis of ethnicity. 'Works of the law,' then, serve as a factor in Paul's polemics because the continuing validity of the Mosaic law is the issue being addressed by Paul and his opponents. They are a feature in Paul's view of the law because he is both positive and negative toward the law, depending upon one's intended salvific orientation to God through it / Psychology of Education / D. Th. (New Testament)

This study investigates the meaning of Paul's expression 'works of the law' ( tpycx vOμou) • A survey of representative scholars regarding Paul's attitude toward the Mosaic law demonstrates that confusion over this issue continues as a difficulty in Pauline studies. It is suggested that ascertaining the meaning of this expression will help alleviate that confusion. This study indicates that Paul's use of tpyov is ethically neutral: 'work' itself is neither positive nor negative for Paul. The ethical orientation of a given 'work' is determined by the descriptors Paul attaches to it. Paul speaks positively and negatively about the law itself, yet only negative descriptors are used with tpycxvOμou. This gives significant direction for the interpretation of 'works of the law.' The historical backgrounds of Galatians and Romans support this negative orientation for tpycx vOμou. These letters were written to confront separate crisis situations in different churches. Yet they share common situational elements. Paul was faced in both churches with a form of 'judaizing' opposition that insisted that Gentile converts become 'practical Jews' in order to 'complete' the Abrahamic covenant through the Mosaic. Paul addresses this threat to these churches by means of epistolographical and rhetorical mechanisms. He uses these persuasive communication devices powerfully, insisting that these converts recognize what it means to be 'in Christ,' and what it means and does not mean to be 'Jewish.' 'Works of the law' are not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the law' does not provide any claim upon God. One does not have to become a 'practical Jew' to have a right relationship to God, and a Jew has no redemptive status before God on the basis of ethnicity. 'Works of the law,' then, serve as a factor in Paul's polemics because the continuing validity of the Mosaic law is the issue being addressed by Paul and his opponents. They are a feature in Paul's view of the law because he is both positive and negative toward the law, depending upon one's intended salvific orientation to God through it / Psychology of Education / D. Th. (New Testament)